Whether the Invisible Mission Is to All Who Participate Grace?
Objection 1: It would seem that the invisible mission is not to all
who participate grace. For the Fathers of the Old Testament had their
share of grace. Yet to them was made no invisible mission; for it is
said (John 7:39): "The Spirit was not yet given, because Jesus was
not yet glorified." Therefore the invisible mission is not to all
partakers in grace.
Obj. 2: Further, progress in virtue is only by grace. But the
invisible mission is not according to progress in virtue; because
progress in virtue is continuous, since charity ever increases or
decreases; and thus the mission would be continuous. Therefore the
invisible mission is not to all who share in grace.
Obj. 3: Further, Christ and the blessed have fullness of grace.
But mission is not to them, for mission implies distance, whereas
Christ, as man, and all the blessed are perfectly united to God.
Therefore the invisible mission is not to all sharers in grace.
Obj. 4: Further, the Sacraments of the New Law contain grace, and
it is not said that the invisible mission is sent to them. Therefore
the invisible mission is not to all that have grace.
_On the contrary,_ According to Augustine (De Trin. iii, 4; xv, 27),
the invisible mission is for the creature's sanctification. Now every
creature that has grace is sanctified. Therefore the invisible mission
is to every such creature.
_I answer that,_ As above stated (AA. 3, 4 ,5), mission in its very
meaning implies that he who is sent either begins to exist where he
was not before, as occurs to creatures; or begins to exist where he
was before, but in a new way, in which sense mission is ascribed to
the divine persons. Thus, mission as regards the one to whom it is
sent implies two things, the indwelling of grace, and a certain
renewal by grace. Thus the invisible mission is sent to all in whom
are to be found these two conditions.
Reply Obj. 1: The invisible mission was directed to the Old Testament
Fathers, as appears from what Augustine says (De Trin. iv, 20), that
the invisible mission of the Son "is in man and with men. This was
done in former times with the Fathers and the Prophets." Thus the
words, "the Spirit was not yet given," are to be applied to that
giving accompanied with a visible sign which took place on the day
of Pentecost.
Reply Obj. 2: The invisible mission takes place also as regards
progress in virtue or increase of grace. Hence Augustine says (De
Trin. iv, 20), that "the Son is sent to each one when He is known
and perceived by anyone, so far as He can be known and perceived
according to the capacity of the soul, whether journeying towards
God, or united perfectly to Him." Such invisible mission, however,
chiefly occurs as regards anyone's proficiency in the performance of
a new act, or in the acquisition of a new state of grace; as, for
example, the proficiency in reference to the gift of miracles or of
prophecy, or in the fervor of charity leading a man to expose himself
to the danger of martyrdom, or to renounce his possessions, or to
undertake any arduous work.
Reply Obj. 3: The invisible mission is directed to the blessed at the
very beginning of their beatitude. The invisible mission is made to
them subsequently, not by "intensity" of grace, but by the further
revelation of mysteries; which goes on till the day of judgment. Such
an increase is by the "extension" of grace, because it extends to a
greater number of objects. To Christ the invisible mission was sent
at the first moment of His conception; but not afterwards, since from
the beginning of His conception He was filled with all wisdom and
grace.
Reply Obj. 4: Grace resides instrumentally in the sacraments of the
New Law, as the form of a thing designed resides in the instruments
of the art designing, according to a process flowing from the agent
to the passive object. But mission is only spoken of as directed to
its term. Hence the mission of the divine person is not sent to the
sacraments, but to those who receive grace through the sacraments.
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